Search Google Appliance

Art

The National Museum of American History is not an art museum. But works of art fill its collections and testify to the vital place of art in everyday American life. The ceramics collections hold hundreds of examples of American and European art glass and pottery. Fashion sketches, illustrations, and prints are part of the costume collections. Donations from ethnic and cultural communities include many homemade religious ornaments, paintings, and figures. The Harry T Peters "America on Stone" collection alone comprises some 1,700 color prints of scenes from the 1800s. The National Quilt Collection is art on fabric. And the tools of artists and artisans are part of the Museum's collections, too, in the form of printing plates, woodblock tools, photographic equipment, and potters' stamps, kilns, and wheels.

This long, sharp walrus tusk tip has two whales engraved on its sides. On one side is a sperm whale, with its mouth wide open displaying its characteristic teeth in the lower jaw. Beneath it is the inscription: “LONG IS.” The other side has a large baleen or right whale, with the inscription “THo 1854 WILLETS” carved below. Baleen whales lack teeth and filter their food through hundreds of long, thin, flexible baleen plates. Thomas Willets was probably a crewman on an 1854 sealing or whaling voyage out of Long Island, a region in New York known for its whaling industry. In the 19th century, the Willets family was widespread and well known in the New York area.

Scrimshaw began in the late 18th or early 19th century as the art of carving whale bone and ivory aboard whale ships. The crew on whalers had plenty of leisure time between sighting and chasing whales, and the hard parts of whales were readily available on voyages that could last up to four years.

In its simplest form, a tooth was removed from the lower jaw of a sperm whale and the surface was prepared by scraping and sanding until it was smooth. The easiest way to begin an etching was to smooth a print over the tooth, prick the outline of the image with a needle and then “connect-the-dots” once the paper was removed. This allowed even unskilled craftsmen to create fine carvings. Some sailors were skilled enough to etch their drawings freehand. After the lines were finished, they were filled in with lamp black or sometimes colored pigments.

Scrimshaw could be decorative, like simple sperm whale teeth, or they could be useful, as in ivory napkin rings, corset busks (stiffeners), swifts for winding yarn or pie crimpers. The sailor’s hand-carved scrimshaw was then given to loved ones back on shore as souvenirs of the hard and lonely life aboard long and dangerous voyages.

This relief print from The Magazine of Art dramatically illustrates the final moments before the execution of the Mexican Emperor Maximilian I in 1867. An Austrian noble by birth, Maximilian was installed by Napoleon III of France. French forces had invaded Mexico in 1862, after President Benito Juárez suspended payments on its foreign debt. Despite a major victory by Mexican forces at the Battle of Puebla on May 5, 1862, the French seized control of large sections of Mexico, including the capital. Maximilian was initially supported by Mexican conservatives in a backlash against the changes instituted by the Mexican War of Reform (1857–1861). However, once on the throne, his support of a free press, open universities, land reform, and other progressive ideas of the day proved to be out of step with his conservative constituency and the Catholic Church. Menaced by the government of the United States, victorious after its own civil war, and the rising success of Mexican nationalist forces, the French withdrew their military support of Maximilian, the last emperor of Mexico. This historic image is one of 45,000 artistic and commercials prints housed in the Graphic Arts Collection of the National Museum of American History.

The civilizations of pre-Hispanic Mexico recorded their histories, religious beliefs, and scientific knowledge in books called codices. Codices are folded pieces of hide or bark that depict both mundane and spiritual scenes with images, symbols, and numbers. Scribes and painters busily recorded daily affairs, filling libraries and temples with books throughout Mexico and Central America. The majority of these illustrated books did not survive the Spanish conquest. But indigenous scribes trained by Spanish missionaries continued writing. While these colonial-era texts were still filled with pictures, over time they referenced the visual language of older Mexican and Maya books less and less. These new books about community histories (including land titles) and secret religious traditions were sometimes bilingual, combining Spanish with either Náhautl (the common language of central Mexico) or a Mayan language, both of which were now written with the Latin alphabet. This image is from an Italian reproduction of the Codex Telleriano-Remensis, a manuscript co-written by Spanish friar Pedro de los Ríos about 1550. It documents the religious beliefs, calendar system, traditions, and history of the Tolteca-Chichimeca culture of Central Mexico. Joseph Florimond, Duc de Loubat, (1837–1921) was an American philanthropist who published a series of reproductions of pre-Hispanic and colonial-era Mexican manuscripts, including the Codex Telleriano-Remensis. The Graphic Arts Collection of the National Museum of American History houses several reproductions of Mesoamerican codices published for study by French, German, and Italian scholars at the turn of the 20th century.

Scrimshaw whales’ teeth and walrus tusks commonly have simple vertical or horizontal compositions carved on their outer surfaces, sometimes stacked with simple framing between adjacent elements. This unusual walrus tusk has a rare freehand spiral composition, beginning at the bottom of the tusk and winding up to the top.

At the bottom is a large windowed building with a crumbling tower at either end. To the left is a high wall that goes around the tooth to the other side of the building, ending in a large, tall open gate. Behind is a steep hill with more steep hills in the background and a couple astride horses mount the hill. At the back is a woman riding sidesaddle, brandishing a riding crop. In front of her is a man on horseback, driving two pack horses in front of him. In front of them is another pair of men astride horses; the rear one has a pick over his shoulder and the man in front has a pack on his back and a shovel over his shoulder. The group is led by another rider looking up the hill and smiling.

A large rock separates the climbing group from the next tableau: a small herd of three grazing cows on the far side of a stream or long tree stump. Above this feature in a grassy meadow is a four-sided fort-like structure with a crumbling tower at each corner and tall slits for windows. More grassy hills follow, with another square building with two crumbling towers in the extreme distance. Next, a pair of men wearing baseball-like caps and brandishing riding crops whip their horses up a steep rocky incline towards another high-walled building with crumbling towers. Beyond is another horseback rider, with a cape and long feather streaming off his hat. A pair of dogs lead him up a steep, long grassy hill to another walled-in town with two buildings having crumbling towers at the very top of the tooth.

Clearly, the tusk is telling some sort of story, but whether the group on horseback is exploring, prospecting, on a hunting trip or some completely unrelated activity is not clear. The repeating fort-like buildings with crumbling towers appear to be Spanish colonial adobe, perhaps placing the tableau in California, Mexico or Central America. However, the woman at the start of the expedition is riding sidesaddle and all the saddles are English rather than Western, further obscuring the location and meaning of the spiral tale.

Although there is carving on this sperm shale tooth, it is not scrimshaw by the traditional definition. Rather, it is a deeply engraved portrait of a woman by a Japanese ivory carver. The signature characters on the back of the tooth translate as “Carved by Light Happiness.”

The subject’s cape or cowl covering her head and upper body is decorated with chrysanthemums, a flower often associated with the royal family. However, her teeth are white, possibly indicating middle class origins. Fashionable upper class Japanese women had blackened teeth.

This aquatint, titled Market Plaza by Geoge O. "Pop" Hart, was printed about 1925, a period of peak migration for workers streaming to the United States seeking opportunity in the United States and escape from the chaos of the Mexican Revolution (1910 1921). Many of the married men settled in the United States and brought their wives and families—from 1900 to 1932, the Mexican-born population of the United States grew from 103,000 to over 1,400,000. Other Mexican workers returned to their homes in Jalisco, Guanajuato, or Michoacán, and came north periodically in search of seasonal or temporary work. Replacing recently banned workers from Asia, these men provided cheap labor for the newly irrigated cotton fields of Texas and Arizona, the copper mines of Utah, the fruit processing plants of California, and the railroads that connected all points in between. An abundance of factory jobs also increasingly attracted Mexican migrants to cities like Chicago and Milwaukee. But many of these hard-earned economic opportunities in the United States came to an end during the Great Depression of the 1930s. Mexican workers in areas like California had to compete with economic refugees from across the country. Many were targets of discrimination and anti-immigrant violence. Thousands of American citizens were among the 500,000 men, women, and children forcibly and suddenly moved to Mexico on buses and trains from Texas and California during the Great Depression. This print is one of a series of images created by American artists traveling in Mexico.

This engraving shows Hernán Cortés (1485–1547), the Spanish captain who headed the conquest of the Aztec Empire. He became a part of popular mythology the moment he arrived in Mexico around 1520. Cortés had spent time in Cuba killing and enslaving its indigenous inhabitants and administering the new social order of the Spanish colonies of the Caribbean. As his well-read memoirs attest, even his experiences in Cuba did not prepare him for the history-altering intrigues, battles, and cultural encounters between the Spanish and the Mexicans, Mayas, and their many neighbors in between. Motivated by an ancient notion of fame, Hernán Cortés wrote his own version of the conquest of Mexico that put him squarely at the center, favored by the Christian God. But neither his victories nor his pillage of the Mexican capital would have been possible without the aid of soldiers, slaves, and supplies from the enemies of the Aztecs. As a testament to Cortés's enduring fame, his portrait by the Spanish painter Antonio Carnicero was published as an engraving by Manuel Salvador y Carmona in 1791 in the book, Retratos de los españoles ilustres, con un epítome de sus vidas, (Portraits of Illustrious Spaniards, with a Synopsis of Their Lives.)

This scene of the Toluca market was depicted by Alan Crane in 1946. Housed in the Graphic Arts Collection of the National Museum of American History, it is one of a series of lithographs of Mexican landscapes and genre scenes he printed during the 1940s. The growth of the tourist industry, rebounding after WWII, created a market for images of an idyllic Mexico—peaceful, scenic, and premodern. The elements of everyday life shown here—the densely packed stands of the ceramics vendors, the pulquería (a cantina that serves pulque, the fermented juice of the maguey plant), and the traditional dress of the marketeers—were as foreign to the urbanized Mexican American youth in Los Angeles, El Paso, and San Antonio as they were to American tourists seeking a memento of "Old Mexico." The generations of youths who grew up in the 1930s, 1940s, and 1950s were fundamental in negotiating the language, aesthetics, and political vision that would constitute the contemporary culture of Mexican Americans. These young men and women, many of whom were war veterans as well as industrial and agricultural workers, created empowering images of Mexican Americans as they defined new roles for themselves as activists during the civil rights struggles of the 1950s, 1960s, and 1970s.

With the lucrative growth of tourism in 20th century, stereotypical and processed images of Mexico have often been marketed to the American imagination. In them, "South of the Border" becomes a sunny pre-modern place of vacations, trinkets, and convenient lawlessness. But contrasting and complex images of Mexico have pervaded the American imagination since well before the Civil War. Mexico, itself defined by cultural and racial exchange, has historically represented a starkly different social order to most Americans. A country with cheap land and labor and bountiful mineral and agricultural resources offered economic opportunities to many Americans, from white financiers and mercenaries to black oil workers and baseball players. Mexico was also a refuge for many American artists, of Mexican descent or otherwise, who imagined Mexico in different ways. Some artists sought inspiration from its ancient history, and others came looking for a pristine and exotic landscape. This lithograph, titled Mariposas at Patyenaro was drawn by Alan Crane in 1943. It depicts the picturesque, butterfly-shaped nets of Mexican fisherman paddling their canoes on a lake. Alan Horton Crane (1901–1969) was a Brooklyn-born illustrator best known for his landscapes and genre scenes of life in Mexico and New England. Similar prints by Crane showing scenes of idyllic Mexico are housed in the Graphic Arts Collection of the National Museum of American History.

Though anchored in local Roman Catholic traditions, many of the religious beliefs and symbols of Mexican Americans have roots in indigenous notions about the soul and our universe. Between October 31st and November 2nd, Día de los Muertos, or Day of the Dead, is celebrated with family, decorating home altars and visiting the graves of loved ones. A holiday with much regional and individual variation, it is traditionally an occasion to commemorate parents and grandparents with altars of marigolds, candles, alcohol, skeleton-shaped sweets, and other foods and personal objects favored by the dearly departed. Day of the Dead celebrations were reinvented across many Mexican American communities beginning in the 1970s, as the Chicano movement promoted and readapted Mexican cultural practices. Many artists since then have seized on the visual power of the altar as a conduit for personal and public memory. In the United States, Day of the Dead altars can be found interrogating life and critiquing politics in public places. Contemporary Day of the Dead celebrations have memorialized those who have died from AIDS, gang violence, the civil wars in Central America, and crossing the border. This lithograph, titled Night of the Dead, was originally drawn in ink by Alan Crane in 1958. Alan Horton Crane (1901–1969) was a Brooklyn-born illustrator best known for his landscapes and genre scenes of life in Mexico and New England. This image is part of a series of prints by Alan Crane housed in the Graphic Arts Collection of the National Museum of American History.